Jacques Matter, whose _Histoire Critique du Gnosticisme_ appeared in 1843, without its author having the benefit of becoming acquainted with Hippolytus’ _Philosophumena_, which tells us so much as to the doctrines of the Naassenes or early Ophites, and Father Giraud, who has on the contrary drawn largely from it, and whose dissertation on the Ophites was published in 1884, have both given pictorial representations of the Ophite diagram. Although they differ somewhat in the arrangement of the circles, both are agreed that the blue and yellow circles signify the Holy Spirit and Christos. The Pleroma or Fulness of the Godhead consisting of Father, Son and Holy Spirit, with the Christos their messenger, therefore seems figured in these two pairs of circles. Both Matter and Father Giraud also arrange four other circles labelled respectively Knowledge, Nature, Wisdom, and Comprehension (Γνῶσις, Φύσις, Σοφία, and Σύνεσις) within one large one with a border of intertwined lines which they call the Forethought of Sophia (Πρόνοια Σοφίας). This may be the correct rendering, but it is hardly warranted by Origen’s words given above, nor do we know of any powers, aeons, or other entities in the Ophite system called Gnosis or Physis[235]. In any event, however, it is fairly clear that this part of the diagram represents the Sophia who fell from the Holy Spirit into matter, and that her natural or first place should be the heaven stretched out above the seven planetary worlds. Yet Irenaeus tells us that the Ophites he describes thought that Sophia succeeded finally in struggling free from the body of matter and that the super-planetary firmament represented merely the lifeless shell she had abandoned[236]. This is, perhaps, the view taken by the framers of the diagram.